Bukhari

Hadith Commentary:
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The first hadith is narrated from Abu Sa'id al-Khudri (radi Allahu anhu).
According to its implication, this verse was revealed concerning the hypocrites, whereas from the hadith narrated by Ibn Abbas (radi Allahu anhu), it is understood that the context of revelation (shan al-nuzul) of this verse pertains to the conduct of the Jews of Madinah. Although, in terms of the coherence of the subject matter, the narration of Ibn Abbas (radi Allahu anhu) appears to be more weighty, because even before this verse, the misdeeds of the Jews are being discussed. However, in this subject, not only the hypocrites but even the Muslims themselves can be included.
That is, whoever desires such fame that he is a great sincere person, trustworthy, self-sacrificing, devoted servant of the people, or a scholar of religion—or seeks fame for any of these qualities—while in reality the matter is not so, or if someone has put in only a little effort in a good deed but desires much more fame and renown than is due, then his fate will be as mentioned in the verse.

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In any case, although the noble verse is specific in terms of its revelation, the generality of the wording includes every person who does a good deed and then, boasting and showing pride, expresses happiness over it, and also likes that people praise him for deeds he has not done. However, the statement of Ibn Abbas (radi Allahu anhu) is that this verse is specific only to the People of the Book; this can be considered his particular position, which is contrary to the stance of the majority.
And Allah knows best.

Hadith Commentary: Benefits and Issues: The intent of Marwan radi Allahu anhu was that each one of us becomes pleased with his own righteous deeds, and at times, desires praise for a good deed which, in reality, is not his own action. So, if this manner leads to punishment, then each one of us would be deserving of punishment. Abdullah ibn Abbas radi Allahu anhu replied that this blessed verse was revealed concerning those Jews who used to conceal certain things from the Prophet sallallahu alayhi wa sallam and were delighted over this concealment. In this way, they would give you answers contrary to the truth and reality, and they wished that the Messenger of Allah and the Muslims would praise them for these false answers. Thus, the cause of punishment is being pleased with the concealment of knowledge and desiring praise for a false answer, and Muslims avoid this manner; therefore, they are not included in the purview of this verse. The intent is not that if Muslims adopt the conduct of the Jews, even then they would not be included in its purview.